The Israeli propaganda machine is in full swing this time of the year. Israel’s image as the ‘only liberal democracy in the Middle East’ continues to be tarnished as Israeli Apartheid Week (IAW) and BDS (Boycotts, Divestments, Sanctions) grow as a grass roots movements on campuses across the globe. Israel’s positive image in the North American psyche is the one thing which has allowed it to continue its brutality against the Palestinians without any backlash from the general public. The fact that its image is slowly undergoing a seismic shift shakes Israel to the core.
Israel’s nervousness and isolation is best indicated by the attempts to counter this movement. It has organized massive public relation campaigns, initiated events such as Israel Peace Week and has sent out delegations on speaking tours all over the world. Condemnation of IAW pour in from right-wing politicians and media outlets continue to brand the event as a hate fest which is rooted in misinformation and anti-Semitism.
All this comes at a time when informed commentators agree that Israel implements a system of apartheid. A recent report by the United Nations concluded that Israeli policies in the Palestinian territories ‘exhibit features of colonialism and apartheid’. B’Tasleem, Israel’s leading human rights organization, published in its report Land Grab that Israel ‘has created a system of legally sanctioned separation based on discrimination that has, perhaps, no parallel any where in the world since the apartheid regime of South Africa’. The Human Sciences Research Council of South Africa also concluded in its legal study that Israel is guilty of apartheid crimes.
The Israeli-Palestinian conflict is a multi-faceted one. At the core of it lies an illegal occupation coupled with innumerable human rights violations, war crimes, terrorism, ethnic cleansing, colonialism and apartheid. Solidarity activists of the past largely focused their struggle around ending the occupation, human rights violations and state-sponsored terrorism.
Focusing on the apartheid nature of the occupation represents a newer strategy in the movement, and perhaps the most effective one to date. This is a dimension of the conflict which was ignored largely in the past; partially because it is something which has developed overtime. It is the aspect of the conflict which affects Palestinians everyday. Apartheid is a term which stirs strong emotions in the Western psyche; by exposing Israel as a perpetrator of this crime one has a much higher chance of changing public opinion towards the Zionist state. This has also allowed activists to structure their strategies in a similar fashion to the anti-apartheid movement of the 1980’s. The apartheid policies of South Africa ended shortly after US withdrew its support for the regime. By forcing our governments to change their unequivocal support of Israel, we have the greatest chance of aiding an end to the conflict.
Israeli Apartheid Week is a unique (and proud!) Canadian contribution to the Palestinian solidarity movement. It started off in 2005 at the University of Toronto by a group of dedicated student activists. It was shortly followed by the BDS Call (Boycotts, Divestments, Sanctions) made by 170 Palestinian civil societies. Through lectures, protests, concerts and film screenings, this week is dedicated to raising awareness about the atrocities being committed against the Palestinian people. It also focuses on measures that can be employed by average citizens to help end Israeli apartheid. The event is now organized on university campuses in over a 100 cities across the globe.
Success of the anti-apartheid movement for South Africa was rooted in educating the public about this inhumane system. Given the lack of knowledge about this issue amongst the masses and to emulate former movement, this series will seek to inform people about what apartheid is, why it applies to Israel and how we can help fight it.
Next Post: What is Apartheid?
Prayers Beyond Borders Offers Hope to Separated Families
On the border of San Diego, California and Tijuana, Mexico, several families live their lives torn apart—they were born on the wrong side of a wall. Now, faith groups are joining together to give them hope through prayer. Since the Mexican-American War in 1848, the boundary that divided the two countries transformed from an imaginary line, to a monument, to a simple barb-wire fence where people on either side could meet, greet, hold hands, or exchange a warm smile, to a heavily monitored steel wall stretching across almost 15 miles between San Diego and Tijuana.
In recent years, crime, drug trafficking, an influx of undocumented workers, and increasingly white nationalism created stricter immigration policies in the U.S., directly impacting those who live straddling both sides of the border. Included in these are families whose loved ones have been deported – parents, spouses, children, and other relatives – to Mexico, undocumented workers providing for their families, and relatives who have not made physical contact with each other in years, sometimes decades. They gather along the steel mesh barriers of the border wall at Friendship Park to touch each other’s fingertips and pray.
The documentary, “A Prayer Beyond Borders,” produced by CAIR California, MoveOn, and Beyond Borders Studios captured some of these emotive moments during a Sunday prayer service held by the Border Church in partnership with the Border Mosque. Christians and Muslims came together in solidarity at Friendship Park on September 30, 2019, and held a joint bilingual ceremony, led by Reverend John Fanestil, Pastor Guillermo Navarrete, Imam Taha Hassane, and Imam Wesley Lebrón.
Imam Lebrón, National Hispanic Outreach Coordinator for WhyIslam, witnessed the nightmare families separated at the border endure when he was invited to participate in this first meeting of the Border Church and Border Mosque. As a Puerto Rican, U.S. born citizen who never experienced the hardships of immigration, he was moved by what he witnessed. He said,
“I entered Mexico and reached the border at Friendship Park and immediately noticed families speaking to each other through the tiny spaces of an enormous metal wall. They were not able to touch except for their fingers, which I later learned was the way they kissed each other.”
He described families discussing legal matters and children crying because they could not embrace a parent who traveled for days only to speak to them briefly behind the cold steel mesh partition.
“Walls are meant to provide refuge and safety from the elements and they are not meant to prevent human beings from having a better life,” he explained, “As I stood behind that wall, I felt hopeless, angry, and had many other mixed emotions for our Mexican brethren who have been completely stripped of the opportunities many of us take for granted.” During the service he addressed the crowd gathered on the Mexican side of Friendship Park and recited the Adhan, the Muslim call to prayer. It was the first time the call was heard in Friendship Park, but not the last.
The Border Church and Border Mosque will continue to provide a joint service on the last Sunday of every month and are calling for a binational day of prayer on Sunday, October 27th. They will be joined by Christian, Jewish, Muslim, and indigenous spiritual leaders to “Pray Beyond Borders.” The event will be filmed and possibly live-streamed to a global audience with the objective of raising awareness and requesting financial support to address issues related to family separation in the region.
On October 7th CAIR California with MoveOn, Faith in Action, MPower Change, and a social media team and distribution partners released the film “A Prayer Beyond Borders,” With the digital launch of this film in English and Spanish they wish to reach millions of viewers in telling the story of the Border Church and the Border Mosque and bring more faith leaders and activists on board to protect families’ right to gather. Please join them at Pray Beyond Borders – A Binational Day of Prayer – Sunday, October 27th at Friendship Park.
“when the righteous cry for help, the LORD hears and delivers them out of all their troubles” (Psalm 34:17 – NIV).
“And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah ]” (Qur’an 2:45)
Zahra Billoo Responds To The Women’s March Inc. Voting Her Off The New Board
Earlier tonight, I was voted off the Women’s March, Inc. national board. This followed an Islamophobic smear campaign led by the usual antagonists, who have long targeted me, my colleagues, and anyone else who dares speak out in support of Palestinian human rights and the right to self-determination.
The past 48 hours have been a spiral of bad news and smear efforts. Part of the smear campaign is motivated by opponents of the Women’s March, because the organization has traditionally challenged the status quo of power and white supremacy in our country. However, much of the campaign is driven by people who oppose me and my work challenging the occupation of Palestine, our country’s perpetuation of unjust and endless wars, and law enforcement operations targeting the American Muslim community.
The Women’s March, Inc. is an organization I once held dear. I spoke at the first march, spoke at regional marches every year after, spoke at the convention, participated in national actions including the original Kavanaugh protests, and worked to mobilize Muslim women for their efforts.
During the past few years right-wingers, from the President’s son to the Anti-Defamation League and troll armies, have targeted the Women’s March, Inc. For so long, I’ve admired their resilience in speaking truth to power, in working together, and in never cowering. Over and over again, the co-founders of Women’s March, Inc. put their lives on the line, winning power for all women in all of our diversity. The Women’s March, Inc. that voted me off its board tonight is one that no longer demonstrates the strength that inspired millions of women across the country.
To see and experience its new leaders caving to right-wing pressure, and casting aside a woman of color, a Muslim woman, a long-time advocate within the organization, without the willingness to make any efforts to learn and grow, breaks my heart. This isn’t about a lost seat, there will be many seats. The Women’s March, Inc. has drawn a line in the sand, one that will exclude many with my lived experiences and critiques. It has effectively said, we will work on some women’s rights at the expense of others.
To be clear, anti-semitism is indeed a growing and dangerous problem in our country, as is anti-Blackness, anti-immigrant sentiment, Islamophobia, ableism, sexism, and so much more. I condemn any form of bigotry unequivocally, but I also refuse to be silent as allegations of bigotry are weaponized against the most marginalized people, those who find sanctuary and hope in the articulation of truth.
In looking at the tweets in question, I acknowledge that I wrote passionately. While I may have phrased some of my content differently today, I stand by my words. I told the truth as my community and I have lived it, through the FBI’s targeting of my community, as I supported families who have lost loved ones because of US military actions, and as I learned from the horrific experiences of Palestinian life.
In attempting to heal and build in an expedited manner within Women’s March, Inc., I offered to meet with stakeholders to address their concerns and to work with my sisters on the new board to learn, heal, and build together. These efforts were rejected. And in rejecting these efforts, the new Women’s March, Inc. demonstrated that they lack the courage to exhibit allyship in the face of fire.
I came to Women’s March, Inc. to work. My body of work has included leading a chapter of the nation’s largest Muslim civil rights organization for over a decade, growing it now more than six-fold. In my tenure, I have led the team that forced Abercrombie to change its discriminatory employment policies, have been arrested advocating for DACA, partnered with Jewish organizations including Bend the Arc and Jewish Voice for Peace to fight to protect our communities, and was one of the first lawyers to sue the President.
It is not my first time being the target of a smear campaign. The Women’s March, Inc., more than any place, is where I would have expected us to be able to have courageous conversations and dive deep into relationship-building work.
I am happy to have as many conversations as it takes to listen and learn and heal, but I will no longer be able to do that through Women’s March, Inc. This action today demonstrates that this organization’s new leadership is unable to be an ally during challenging times.
My beliefs drive my work, and I am not seeking accolades or positions of power. These past few days have been the greatest test of that. My integrity, my truth, and my strength comes from God and a place of deep conviction. I will continue my work as a civil rights lawyer and a faith-based activist, speaking out against the occupation of Palestine and settler-colonialism everywhere, challenging Islamophobia and all forms of racism and bigotry in the United States, and building with my community and our allies in our quest to be our most authentic and liberated selves.
Onward, God willing.
The Duplicity of American Muslim Influencers And The ‘So-called Muslim Ban’
As we approach the beginning of another painful year of the full enforcement of Presidential Proclamation 9645 (a.k.a. ‘the Muslim ban’) that effectively bars citizens of several Muslim majority countries from entering into the United States, the silence remains deafening. As I expected, most of the world has conveniently forgotten about this policy, which thus far has separated over 3,000 American families from their spouses and other immediate relatives. In June 2019, the Brennan Center of Justice notes that: The ban has also kept at least 1,545 children from their American parents and 3,460 parents from their American sons and daughters. While silence and apathy from the general public on this matter is to be expected— after all, it is not their families who are impacted— what is particularly troubling is the response that is beginning to emerge from some corners of the American Muslim social landscape.
While most Muslims and Muslim groups have been vocal in their condemnation of Presidential Proclamation 9645, other prominent voices have not. Shadi Hamid sought to rationalize the executive order on technical grounds arguing that it was a legally plausible interpretation. Perhaps this is true, but some of the other points made by Hamid are quite questionable. For example, he curiously contends that:
The decision does not turn American Muslims like myself into “second-class citizens,” and to insist that it does will make it impossible for us to claim that we have actually become second-class citizens, if such a thing ever happens.
I don’t know— being forced to choose exile in order to remain with one’s family certainly does sound like being turned into a ‘second-class citizen’ to me. Perhaps the executive order does not turn Muslims like himself, as he notes, into second-class citizens, but it definitely does others, unless it is possible in Hamid’s mind to remain a first-class citizen barred from living with his own spouse and children for completely arbitrary reasons, like me. To be fair to Hamid, in the same article he does comment that the executive order is a morally questionable decision, noting that he is “still deeply uncomfortable with the Supreme Court’s ruling” and that “It contributes to the legitimization and mainstreaming of anti-Muslim bigotry.”
On the other hand, more recently others have shown open disdain for those who are angered about the ‘so-called Muslim ban.’ On June 6th, 2019, Abdullah bin Hamid Ali, a Senior Faculty Member at Zaytuna College, Islamic scholar and the founder of the Lamppost Education Initiative, rationalized the ban on spurious security grounds. He commented that,
The so-called Muslim ban, of course, has us on edge about his potential. But, to be fair, a real Muslim ban would mean that no Muslim from any country should be allowed in the US. There are about 50 Muslim majority countries. Trump singled out only 7 of them, most of which are war torn and problem countries. So, it is unfair to claim that he was only motivated by a hatred for Islam and Muslims.
First, despite how redundant and unnecessary this point is to make again, one ought to be reminded that between 1975 and 2015, zero foreigners from the seven nations initially placed on the banned list (Iraq, Iran, Libya, Somalia, Sudan, Syria, and Yemen) killed any Americans in terrorist attacks on U.S. soil and zero Libyans or Syrians have ever even been convicted of planning a terrorist attack on U.S. soil during that same time period. I do not think these numbers have changed over the last 4 years either. If policy decisions are supposed to be made on sound empirical evidence and data, then there is even less justification for the ban.
Second, Bin Hamid Ali comments that ‘the so-called Muslim ban, of course, has us on edge about his [Trump’s] potential.’ Whoa… hold on; on edge about his potential? For the millions of people banned from entering the United States and the thousands of Muslim families connected to these millions of people, this ‘potential’ has been more than realized. To reduce the ‘so-called Muslim ban’ to just targeting ‘war torn and problem countries’ is to reduce our family members—our husbands, wives, and children—to (inaccurate) statistics and gross stereotypes. Are spouses from Syria or Yemen seeking to reunite with their legally recognized spouses or children any less deserving to be with their immediate family members because they hail from ‘problem countries’? How can one be concerned with stereotypes while saying something like this? Is this not the exact thing that Abdullah bin Hamid Ali seeks to avoid? Surely the Professor would not invoke such stereotypes to justify the racial profiling of black American citizens. What makes black non-Americans, Arabs, and Iranians any different when it comes to draconian immigration profiling? From a purely Islamic perspective, the answer is absolutely nothing.
More recently, Sherman Jackson, a leading Islamic intellectual figure at the University of Southern California, King Faisal Chair in Islamic Thought and Culture and Professor of Religion and American Studies and Ethnicity, also waded into this discussion. In his essay, he reframed the Muslim ban as a question of identity politics rather than basic human right, pitting Muslim immigrants against what he calls ‘blackamericans’ drawing some incredibly questionable, nativist, and bigoted conclusions. Jackson in a recent blog responding to critiques by Ali al-Arian about his own questionable affiliations with authoritarian Arab regimes comments:
Al-Arian mentions that,
“the Muslim American community seemed united at least in its opposition to the Trump administration.” He and those who make up this alleged consensus are apparently offended by Trump’s so-called Muslim ban. But a Blackamerican sister in Chicago once asked me rhetorically why she should support having Muslims come to this country who are only going to treat her like crap.
These are baffling comments to make about ‘Trump’s so-called Muslim ban.’ Jackson creates a strawman by bringing up an anecdotal story that offers a gross generalization that clearly has prejudiced undertones of certain Muslim immigrants. Most interesting, however is how self-defeating Jackson’s invocation of identity politics is considering the fact that a large number of the ‘blackamerican’ Muslims that he is concerned about themselves have relatives from Somalia and other countries impacted by the travel ban. As of 2017, there were just over 52,000 Americans with Somali ancestry in the state of Minnesota alone. Are Somali-Americans only worth our sympathy so long as they do not have Somali spouses? What Jackson and Bin Hamid Ali do not seem to understand is that these Muslim immigrants they speak disparagingly of, by in large, are coming on family unification related visas.
Other people with large online followings have praised the comments offered by Abdullah bin Hamid Ali and Sherman Jackson. The controversial administrator of the popular The Muslim Skeptic website, Daniel Haqiqatjou, in defense of Jackson’s comments, stated:
This is the first time I have seen a prominent figure downplay the issue. And I think Jackson’s assessment is exactly right: The average American Muslim doesn’t really care about this. There is no evidence to indicate that this policy has had a significant impact on the community as a whole. Travel to the US from those four countries affected by the ban was already extremely difficult in the Obama era.
What Haqiqatjou seems to not realize is that while travel from these countries was difficult, it was not as ‘extremely difficult’ as he erroneously claims it was. The US issued 7,727 visas to Iranian passport holders in 2016 prior to the ban. After the ban in 2018, that number dropped to 1,449. My own wife was issued a B1/B2 Tourist visa to meet my family in 2016 after approximately 40 days of administrative processing which is standard for US visa seekers who hold Iranian passports. On the other hand, she was rejected for the same B1/B2 Tourist visa in 2018 after a grueling 60+ day wait due to Presidential Proclamation 9645. At the behest of the Counselor Officer where we currently live, she was told to just finish the immigration process since this would put her in a better position to receive one of these nearly impossible to get waivers. She had her interview on November 19, 2018, and we are still awaiting the results of whatever these epic, non-transparent ‘extreme vetting’ procedures yield. Somehow despite my wife being perfectly fine to enter in 2016, three years later, we are entering the 10th month of waiting for one of these elusive waivers with no end time in sight, nor any guarantee that things will work out. Tell me how this is pretty much the same as things have always been?
What these commentators seem to not realize is that the United States immigration system is incredibly rigid. One cannot hop on a plane and say they want to immigrate with an empty wallet to start of Kebab shop in Queens. It seems as if many of these people that take umbrage at the prospects of legal immigration believe that the immigration rules of 2019 are the same as they were in 1819. In the end, it is important to once again reiterate that the Muslim immigrants Jackson, Bin Hamid Ali and others are disparaging are those who most likely are the family members of American Muslim citizens; by belittling the spouses and children of American Muslims, these people are belittling American Muslims themselves.
Neo-nationalism, tribalism, and identity politics of this sort are wholly antithetical to the Islamic enterprise. We have now reached the point where people who are considered authority figures within the American Islamic community are promoting nativism and identity politics at the expense of American Muslim families. Instead of trying to rationalize the ‘so-called Muslim Ban’ via appeals to nativist and nationalist rhetoric, influential Muslim leaders and internet influencers need to demonstrate empathy and compassion for the thousands of US Muslim families being torn apart by this indefinite Muslim ban that we all know will never end so long as Donald Trump remains president. In reality, they should be willing to fight tooth-and-nail for American Muslim families. These are the same people who regularly critique the decline of the family unit and the rise of single-parent households. Do they not see the hypocrisy in their positions of not defending those Muslim families that seek to stay together?
If these people are not willing to advocate on behalf of those of us suffering— some of us living in self-imposed exile in third party countries to remain with our spouses and children— the least they can do is to not downplay our suffering or even worse, turn it into a political football (Social Justice Warrior politics vs. traditional ‘real’ Islam). It seems clear that if liberal Muslim activists were not as outspoken on this matter, these more conservative voices would take a different perspective. With the exception of Shadi Hamid, the other aforementioned names have made efforts to constrain themselves firmly to the ‘traditional’ Muslim camp. There is no reason that this issue, which obviously transcends petty partisan Muslim politics, ought to symbolize one’s allegiance to any particular social movement or camp within contemporary Islamic civil society.
If these people want a ‘traditional’ justification for why Muslim families should not be separated, they ought to be reminded that one of al-Ghazali’s 5 essential principles of the Shari’a was related to the protection of lineage/family and honor (ḥifẓ al-nasl). Our spouses are not cannon fodder for such childish partisan politics. We will continue to protect our families and their honor regardless of how hostile the environment may become for us and regardless of who we have to name and shame in the process.
When I got married over a year prior to Donald Trump being elected President, I vowed that only Allah would separate me from my spouse. I intend on keeping that vow regardless of what consequences that decision may have.
Photo courtesy: Adam Cairns / The Columbus Dispatch